Friday, Apr 30, 2021  ‫ תשפ“א‬,‫י“ח אייר‬ ‘‫“ד סעיף ג‬ ‫סימן‬

Overview Halacha Highlight

Siman 54 Seif 3: Reading ‫ ממעמקים‬between ‫ ישתבח‬and ‫יוצר‬
Speaking between ‫ ישתבח‬and ‫ יוצר‬is a terrible transgression and Shulchan Aruch Siman 54 Seif 3
grounds for one to return from war. According to some it is permitted to ‫המספר בין ישתבח ליוצר עבירה היא בידו‬
interrupt for communal needs or to address the tzedaka needs of some- It is a transgression to speak between ‫ישתבח‬and ‫יוצר‬
one who requires financial support. This opinion led to the custom in Shulchan Aruch writes that it is a transgression for one to speak be-
many places to bless the ill or to announce in shul that his grievance tween ‫ ישתבח‬and ‫ יוצר‬and is a reason for a soldier to return home from
should be addressed between ‫ ישתבח‬and ‫ יוצר‬since these are also war since he will not merit the Diavine protection needed for battle. A
considered mitzvah needs. After the interruption the shaliach tzibbur second opinion maintains that communal needs may be discussed dur-
should read a few pesukim from pesukei d’zimra and then recite kad- ing that time. Rema writes that based on this second opinion the cus-
dish since kaddish may not be recited without a praise beforehand. For tom is to address other communal matters between ‫ ישתבח‬and ‫יוצר‬, for
that reason ma’ariv begins without kaddish. Similarly, someone who did example, to bless those who are ill. Mishnah Berurah (‫ )סק"ה‬writes that
not have talis and tefillin and they arrived between ‫ ישתבח‬and kaddish,
negative forces (‫)קליפות‬have the capacity to weigh down a tefila from
he may put them on at that time with a beracha but between kaddish
ascending before Hashem. A function of pesukei d’zimra is that it cuts
and ‫ ברכו‬one should not interrupt at all and certainly one should not
away those negative forces thus allowing the tefila to ascend before
interrupt after the shaliach tzibbur said ‫ ברכו‬before beginning the
Hashem. If a person talks that transgression allows the negative forces
beracha of ‫יוצר‬.
to return so that once again the tefilos are not able to ascend before
 Kesavim writes that '‫ ממעמקים קראתיך ה‬should be read between ‫ישתבח‬ Hashem.
and ‫ יוצר‬between Rosh HaShanah and Yom Kippur but the practice
Mishnah Berurah (‫ )סק"ד‬cites the “Writings” of Arizal that between the
requires further investigation. (M.B. 4)
days of Rosh HaShanah and Yom Kippur there is a custom to read ch.
 Pesukei d’zimra is designed to help tefilos ascend and if one
130 of Tehillim (‫)ממעמקים‬. Mishnah Berurah in the name of Magen
interrupts by talking it does not allow the tefilos to ascend. (M.B. 5)
Avrohom questions the appropriateness of this custom since one may
 Other mitzvah activities may also be addressed but only between
not interrupt between ‫ ישתבח‬and ‫ יוצר‬and leaves the matter
‫ ישתבח‬and ‫יוצר‬. (M.B. 6)
unexplained. Toras Chaim (‫ )סק"ב‬expresses surprise that this custom
 The wording of Shulchan Aruch indicates that even if only the
shaliach tzibbur read the pesukim he may recite kaddish. (M.B. 7) troubles Magen Avrohom. Why should the reading of ch. 130 of
 Without reading pesukim one may not recite kaddish since kaddish is Tehillim be any worse than blessing the ill that Rema mentioned is per-
only recited after pesukim or after shemone esrei. (M.B. 8) mitted between ‫ ישתבח‬and ‫ ?יוצר‬In fact, Dagul M’revavah references
 After studying the Oral Torah kaddish may be recited but Magen Rambam who writes that that there were those who had the custom to
Avrohom maintains that he should fist read some aggada. Therefore, read Shiras Ha’Azinu between ‫ ישתבח‬and ‫יוצר‬. Accordingly, ch. 130 of
the custom is to read a short aggadaic statement after reading Tehillim should be no worse. Aruch HaShulchan also expresses surprise
Mishnayos before saying kaddish. Kaddish may be recited after at Magen Avrohom’s opposition to this practice when as a result of the
studying Tanach, even if only three pesukim were studied but there custom it became a part of the order of davening. Sefer Chaye Moshe
must be ten people present for the learning even if only two or three suggests that Magen Avrohom’s opposition is correct according to the
people actually learned. Kaddish may be recited by one who did not first opinion cited in Shulchan Aruch that doesn’t allow for any interrup-
learn the studied material. (M.B. 9) tion between ‫ ישתבח‬and ‫ יוצר‬but according to the second opinion it
 If the shalaich tzibbur puts on his tefillin between ‫ ישתבח‬and kaddish would be permissible.
he does not have to say pesukim before kaddish. (M.B. 12)
 An individual must be certain that he can finish putting on his talis almost done with the tefillah, he would go into another shteibel to hear
and tefillin before the shaliach tzibbur reaches ‫ אמן יהא שמיה רבא‬and chazaras hashatz and finish davening.
But a friend pointed out to him that he might be making a mistake.
‫ ברכו‬or he should wait until after ‫ ברכו‬to put them on. (M.B.12)
“In Orach Chayim 54:3 we find that one should not interrupt between
 Rema means that once the shaliach tzibbur begins kaddish one
borchu and yotzer ohr. Presumably, this means that it is better to start
should not interrupt since kaddish is connected to ‫ברכו‬.(M.B. 13)
yotzer after borchu. Perhaps you should wait at yotzer to hear borchu
 Later authorities write that between kaddish and ‫ ברכו‬is considered
and then continue as usual? Instead of going to another shteibel after
“between paragraphs” whereas after ‫ ברכו‬is considered “in the
shemonah esrei, you can go earlier!”
middle of a paragraph” even though he did not begin ‫יוצר‬. (M.B. 13)
When this question reached Rav Chaim Kanievsky, shlit”a, he ruled
that this man could continue doing what he had always done. “There is

Stories to Share no difference whether you start yotzer ohr before you hear borchu or
not.”
Another man once came late to shul. When the minyan said borchu
he was in the middle of pesukei d’zimrah. This man davened fairly quick-
At Their Own Pace ly and the minyan he liked to attend went at a slower pace. When he
"...‫ "וכל שכן שלא יפסיק לאחר שאמר השליח צבור ברכו‬:'‫ ג‬,‫"ד‬ '‫ש"ע ס‬
reached the end of yishtabach he was unsure how to proceed. Either he
A certain man liked to daven slowly. Since it took him longer than
could go into another shteibel which was reading the Torah and hear
anyone else, he would arrive at his minyan early to begin davening long
borchu there, or he could continue davening and say kedushah of yotzer
before anyone else arrived. By the time the minyan began he was al-
with the minyan.
ready up to ashrei. When the chazzan said kaddish and borchu this man
When this question was brought before Rav Chaim Kanievsky, he
was almost up to shema. That way he reached shemonah esrei with the
ruled concisely, "‫!“צריך עיון‬
minyan. Although when he completed shemonah esrei the minyan was ‫ ע' קס"ה‬,‫שאלת רב‬